translation_id: net-engnet

book_id: MRK

label: NET translator note

text: Grk “And.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.


text: Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22 .


text: For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


text: Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).


text: 33 Ï latt) have the reading. Although normally the shorter reading is to be preferred, especially when it is backed by excellent witnesses as in this case, there are some good reasons to consider καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν could be seen as motivated by a general assimilation to the purity regulations in (as some have argued), there are three problems with such a supposition: (a) the word κλίνη ( klinh ) does not occur in the LXX of ; (b) nowhere in is the furniture washed or sprinkled; and (c) the context of is about sexual impurity, while the most recent evidence suggests that κλίνη in Mark 7:4 , in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη , though a relatively rare term in the NT, is in keeping with Markan usage (cf. Mark 4:21; 7:30 ). (3) The phrase could have been dropped accidentally, at least in some cases, via homoioteleuton. (4) The phrase may have been deliberately expunged by some scribes who thought the imagery of washing a dining couch quite odd. The longer reading, in this case, can thus be argued as the harder reading. On balance, even though a decision is difficult (especially because of the weighty external evidence for the shorter reading), it is preferable to retain καὶ κλινῶν in the text.


text: Grk “eat bread.”


text: The term “heart” is a collective singular in the Greek text.


text: Grk “Having left the command.”


text: 2427 co), lacked this material also strongly suggests that the longer reading is secondary.


text: 33 Ï co) or τηρῆτε ( thrhte ; B 2427), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε / τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” suspect is that it appears in two different forms, suggesting independent alterations of a difficult reading. Further, scribes may have been influenced by the preceding “commandment of God” to change the text toward “keep” ( TCGNT 81), a common enough expression (cf. Matt 19:17 ; John 14:15 ; 1 Tim 6:1 ; 1 John 5:3 ; Rev 14:12 ). Thus, the more difficult reading is “set up.” Also, the more natural opposite of “reject” ( ἀθεῖτε [ aqeite ], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9 , but this likelihood seems remote. Thus, “set up” is more likely to be the original wording of Mark here.


text: Grk “nullifying.” This participle shows the results of the Pharisees’ command.


text: Grk “And.” Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: Grk “he”; the referent (Jesus) has been specified in the translation for clarity.


text: Or “into the latrine.”


text: Grk “He”; the referent (Jesus) has been specified in the translation for clarity.


text: 33 2427 Ï lat), have here καὶ Σιδῶνος ( kai Sidwno" , “and Sidon”). The Western text, as well as several other important mss (D L W Δ Θ 28 565 it), lack the words. Although the external evidence is on the side of inclusion, it is difficult to explain why scribes would omit the mention of Sidon. On the other hand, the parallels in v. 31 and Matt 15:21 would be sufficient motivation for scribes to add Sidon here. Furthermore, every other mention of Tyre in the Gospels is accompanied by Sidon, putting pressure on scribes to conform this text as well. The shorter reading therefore, though without compelling external evidence on its side, is strongly supported by internal evidence, rendering judgment on its authenticity fairly certain. For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


text: Grk “And.” Here καί ( kai ) has been translated as “but” to indicate the contrast present in this context.


text: Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


text: Or “lap dogs, house dogs,” as opposed to dogs on the street. The diminutive form originally referred to puppies or little dogs, then to house pets. In some Hellenistic uses κυνάριον ( kunarion ) simply means “dog.” sn The term dogs does not refer to wild dogs (scavenging animals roaming around the countryside) in this context, but to small dogs taken in as house pets. It is thus not a derogatory term per se, but is instead intended by Jesus to indicate the privileged position of the Jews (especially his disciples) as the initial recipients of Jesus’ ministry. The woman’s response of faith and her willingness to accept whatever Jesus would offer pleased him to such an extent that he granted her request. This is the only miracle mentioned in Mark that Jesus performed at a distance without ever having seen the afflicted person, or issuing some sort of audible command.


text: Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.


text: For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


text: For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


text: Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.


text: Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.


text: Grk “but as much as he ordered them, these rather so much more proclaimed.” Greek tends to omit direct objects when they are clear from the context, but these usually need to be supplied for the modern English reader. Here what Jesus ordered has been clarified (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”